Jokeshopbeard said:
Raven Gnosis said: I was having a conversation with a friend of mine, whom can be very aggressive with his points of view; relying on emotion to ‘win’ out with something he disagrees with other than data and/or a sound argument, ignoring data and good arguments against his own.
I have a friend just like this. Right bossy bastard he can be too. On a few occasions it got so bad that I told him I had to step away from the relationship - which would always cause him to reflect a little and apologise.
Our man cez once said this:
Quote: When someone is shit, you can do three things: 1) withdraw your presence from them. 2) confront them on the situation. 3) surrender to the situation and take it as it is.
I think that's about the sum total of your options. I chose option 1 with this particular friend and it worked every time. If your friend is anything like mine, options 2 & 3 will likely not produce a good outcome.
Jokeshop, I tend to find you express an often overlooked possibility of temperament, if not distinction in a philosopher, but in this case I am left wondering. I think you may be free associating a bit much here.
What would this idea of "people who are shit" be based on? Why are you apparently taking the side of the guy who is just replaying and dramatizing arguments in his head, and asking others to confirm something derivative and vaguely characterized? We haven't even heard of any actual argument. You are assuming not only that the other guy is wrong, but under his shoe, so to speak, and some kind of moral degenerate or something?
Is the description of this argument so vague, that out of some convenience, it should automatically become such a caricature in favor of self, and in disparagement of the other? I believe the question is what is the face value, albeit, in some vagueness, which Raven comes here with this drama on his hands with?
I understand how we are human beings in the world, and it is necessary to hold a sense of distinction in the world. Yet I am not sure that free association is how it plays out. Anyone can stiffen their neck and turn up their nose. The funny thing, is when people try to describe how they do that, and make a show of it, or urge each other to.
We can be open minded, I'd say. Someone who is replaying arguments in their head may not be automatically wrong, and may have even been in some sense unjustly treated. This may suggest things are more complex. But if there is any simplification of understanding that is to be assumed due to things being perhaps both naturally and conveniently vague, in raven's description, it would be best to assume that replaying an argument is sure as shit not righteousness, for no reason at all.
I believe pointing out this simple point is not at all unfair, and scrupulous. The OP says from the beginning that a description which disfavors him is "subjective", due to his own vagueness, and at the same time looks for a face value distinction. Well how about it? I'd say that this replaying phenomenon is the something old philosopher Nietzsche best described. Re-playing, or "ressentiment" is the face value here, which speaks to the argument vaguely insinuated, and not argued in its actual basis. That, strictly speaking is in some sense found in holding a weak position.
Quote: The slave revolt in morality begins when the ressentiment itself becomes creative and gives birth to values: the ressentiment of those beings who are prevented from a genuine reaction, that is, something active, and who compensate for that with a merely imaginary vengeance. While all noble morality grows out of a triumphant affirmation of one’s own self, slave morality from the start says “No” to what is “outside,” “other,” to “a not itself.” And this “No” is its creative act. This transformation of the glance which confers value—this necessary projection towards what is outer instead of back onto itself—that is inherent in ressentiment...
...The “well born” simply felt that they were “the happy ones”; they did not have to construct their happiness artificially first by looking at their enemies, or in some circumstance to talk themselves into it, to lie to themselves (the way all men of ressentiment habitually do). Similarly they knew, as complete men, overloaded with power and thus necessarily active, that they must not separate action from happiness—they considered being active necessarily associated with happiness (that’s where the phrase eu prattein [do well, succeed] derives its origin)—all this is very much the opposite of “happiness” at the level of the powerless, the oppressed, those festering with poisonous and hostile feelings, among whom happiness comes out essentially as a narcotic, an anaesthetic, quiet, peace, “Sabbath,” relaxing the soul, and stretching one’s limbs, in short, as something passive. While the noble man lives for himself with trust and candour (gennaios, meaning “of noble birth,” stresses the nuance “upright” and also probably “naive”), the man of ressentiment is neither upright nor naive, nor honest and direct with himself. His soul squints...
Quote: ...How much respect a noble man already has for his enemies!—and such a respect is already a bridge to love. . . . In fact, he demands his enemy for himself, as his mark of honour. Indeed, he has no enemy other than one in whom there is nothing to despise and a great deal to respect! By contrast, imagine for yourself “the enemy” as a man of ressentiment conceives him—and right here we have his action, his creation: he has conceptualized “the evil enemy,” “the evil one,” and as a fundamental idea, from which he now also thinks his way to an opposite image and counterpart, a “good man”— himself!
-Friedrich Nietzsche; Genealogy of Morals
Tough love is best.
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